Kumāras

[THIS PAGE IS UNDER CONSTRUCTION]

[THIS PAGE IS UNDER CONSTRUCTION]

At the beginning of the process of creation, Brahmā creates the four Kumāras. They are thus described as the first mind-born creations and sons. However, they refuse his order to procreate and instead devote themselves to worship God and celibacy. They are said to wander throughout the universe without any desire but with purpose to teach.

In the Theosophical view, the Kumāra is a hierarchy of beings which, as any other celestial hierarchy, involves entities of different degrees of evolution, from Dhyan-Chohans to the reincarnating Egos of human beings.

Theosophical view

General description

The hierarchy of the Kumāra include different beings. The highest Kumāras are the "eternal celibates" who do not belong to this plane. They are on Janarloka, beyond the solar system. On this spiritual sphere dwells Sanat-Kumâra. Corresponding with this loka, on a lower plane, is Sutala, where dwell the Kumāra-Agnishvāttas. This sphere corresponds on Earth with the Higher Manas, the "Kumāra-Egos".

Kumara-Agnishvattas

One of the ways in which this term is used is to refer to the Solar Pitris or Agniṣvāttas that rejected to participate in the "creation" man. This rejection, however, was only during the process of producing the physical aspect of human beings. Mme. Blavatsky quotes the Vishnu Purana that says the Kumaras were: "Without desire or passion, inspired with holy wisdom, estranged from the Universe, and undesirous of progeny". She adds that "The period of these Kumâras is pre-Adamic, i.e., before the separation of sexes, and before humanity had received the creative, or sacred, fire of Prometheus". She elaborated further:

After the Earth had been made ready by the lower and more material powers, and its three Kingdoms fairly started on their way to be “fruitful and multiply,” the higher powers, the Archangels or Dhyanis, were compelled by the evolutionary Law to descend on Earth, in order to construct the crown of its evolution—MAN. Thus the “Self-created” and the “Self-existent” projected their pale shadows; but group the Third, the Fire-Angels, rebelled and refused to join their Fellow Devas.

Hindu exotericism represents them all as Yogins, whose piety inspired them to refuse creating, as they desired to remain eternally Kumâras, “Virgin Youths,” in order to, if possible, anticipate their fellows in progress towards Nirvana—the final liberation. But, agreeably to esoteric interpretation, it was a self-sacrifice for the benefit of mankind. The “Rebels” would not create will-less irresponsible men, as the “obedient” angels did; nor could they endow human beings with only the temporary reflections of their own attributes; for even the latter, belonging to another and a so-much higher plane of consciousness, would leave man still irresponsible, hence interfere with any possibility of a higher progress. No spiritual and psychic evolution is possible on earth—the lowest and most material plane—for one who on that plane, at all events, is inherently perfect and cannot accumulate either merit or demerit. Man remaining the pale shadow of the inert, immutable, and motionless perfection, the one negative and passive attribute of the real I am that I am, would have been doomed to pass through life on earth as in a heavy dreamless sleep; hence a failure on this plane.

Of all the seven great divisions of Dhyan-Chohans, or Devas, there is none with which humanity is more concerned than with the Kumâras. Imprudent are the Christian Theologians who have degraded them into fallen Angels.

In the esoteric teaching, they are the progenitors of the true spiritual SELF in the physical man—the higher Prajâpati, while the Pitris, or lower Prajâpati, are no more than the fathers of the model, or type of his physical form, made “in their image.” Four (and occasionally five) are mentioned freely in the exoteric texts, three Kumâras being secret.

“The Kumâras,” explains an esoteric text, “are the Dhyanis, derived immediately from the supreme Principle, who reappear in the Vaivasvata Manu period, for the progress of mankind.” [Footnote]: They may indeed mark a “special” or extra creation, since it is they who, by incarnating themselves within the senseless human shells of the two first Root-races, and a great portion of the Third Root-race—create, so to speak, a new race: that of thinking, self-conscious and divine men.

It thus becomes clear why the Agnishwatta, devoid of the grosser creative fire, hence unable to create physical man, having no double, or astral body, to project, since they were without any form, are shown in exoteric allegories as Yogis, Kumaras (chaste youths), who became “rebels,” Asuras

the Kumâras [are] those “who refused to create,” but who were compelled later on to complete divine Man by incarnating in him.

Kumâra (Sk.). A virgin boy, or young celibate. The first Kumâras are the seven sons of Brahmâ, born out of the limbs of the god, in the so-called ninth creation. It is stated that the name was given to them owing to their formal refusal to “procreate their species”, and so they “remained Yogis”, as the legend says.

It thus becomes clear why the Agnishwatta, devoid of the grosser creative fire, hence unable to create physical man, having no double, or astral body, to project, since they were without any form, are shown in exoteric allegories as Yogis, Kumaras (chaste youths), who became “rebels,” Asuras, fighting and opposing gods,* etc., etc.

Avataras

H. P. Blavatskty relates the hierarchy of the Kumaras with the Planetary Spirits that incarnate at the beginning of important cycles:

The truths revealed to man by the “Planetary Spirits” (the highest Kumâras, those who incarnate no longer in the universe during this Mahâmanvantara), who appear on earth as Avatâras only at the beginning of every new human race, and at the junction or close of the two ends of the small and great cycle.

But there are also some Kumara-Agnishvattas that incarnated in human beings in the middle of the third Root-Race. Mme. Blavatsky talks about--

. . .the four classes of the originally arupa gods—the Kumâras, the Rudras, the Asuras, etc.: who are also said to have incarnated. They are not the Prajâpatis . . . but their informing principles—some of which have incarnated in men, while others have made other men simply the vehicles of their reflections".

In another instance, talking about a temple in Carnac on the south coast of Brittany (France), she wrote: "It was built by the prehistoric hierophant-priests of the Solar Dragon, or symbolized Wisdom (the Solar Kumâras who incarnated being the highest)".

The Four Kumaras

The Kumâra (in this case an anagram for occult purposes) are five in esotericism, as Yogis—because the last two names have ever been kept secret; they are the fifth order of Brahmadevas, and the five-fold Chohans, having the soul of the five elements in them, Water and Ether predominating, and therefore their symbols were both aquatic and fiery.

The Exoteric four are: Sanât-Kumâra, Sananda, Sanaka, and Sanatana; and the esoteric three are: Sana, Kapila, and Sanatsujâta.

The Kumaras, for instance, are called the “Four” though in reality seven in number, because Sanaka, Sananda, Sanatana and Sanat-Kumara are the chief Vaidhâtra (their patronymic name), as they spring from the “four-fold mystery.”

Alone a handful of primitive men—in whom the spark of divine Wisdom burnt bright, and only strengthened in its intensity as it got dimmer and dimmer with every age in those who turned it to bad purposes—remained the elect custodians of the Mysteries revealed to mankind by the divine Teachers. There were those among them, who remained in their Kumâric condition from the beginning; and tradition whispers, what the secret teachings affirm, namely, that these Elect were the germ of a Hierarchy which never died since that period:— “The inner man of the first * * * only changes his body from time to time; he is ever the same, knowing neither rest nor Nirvana, spurning Devachan and remaining constantly on Earth for the salvation of mankind. . . . .” “Out of the seven virgin-men (Kumâra [FN. ‡ Vide supra the Commentary on the Four Races—and on the “Sons of Will and Yoga,” the immaculate progeny of the Androgynous Third Race.]) four sacrificed themselves for the sins of the world and the instruction of the ignorant, to remain till the end of the present Manvantara. Though unseen, they are ever present. When people say of one of them, “He is dead”; behold, he is alive! and under another form. These are the Head, the Heart, the Soul, and the Seed of undying knowledge (Gnyana). Thou shalt never speak, O Lanoo, of these great ones (Maha . . . ) before a multitude, mentioning them by their names. The wise alone will understand.” . . . (Catechism of the inner Schools.) It is these sacred “Four” who have been allegorized and symbolized in the “Linga Purâna,” which states that Vamadeva (Siva) as Kumâra is reborn in each Kalpa (Race in this instance), as four youths—four, white; four, red; four, yellow; and four, dark or brown.

in the days of Lemuria, the Dioscuri, the “Egg-born,” were the Seven Dhyan Chohans (Agnishwatta-Kumâra) who incarnated in the Seven Elect of the Third Race.

Higher Egos

The word "Kumara" is sometimes used to refer to the Higher Egos (sometimes called "Kumāra-Egos") before they incarnated in the animal-man of the third Root-Race in the Fourth Round:

As given out in The Secret Doctrine, the Egos or Kumâras, incarnating in man, at the end of the Third Root-Race, are not human Egos of this earth or plane, but became such only from the moment they ensouled the animal man, thus endowing him with his Higher Mind. They are “Breaths” or Principles, called the Human Soul, or Manas, the Mind. As the teachings say: “Each is a Pillar of Light. Having chosen its vehicle, it expanded, surrounding with an Âkâsic Aura the human animal, while the Divine (Mânasic) Principle, settled within that human form.”

Manas is, as it were, a globe of pure, Divine Light, a Ray from the World Soul, a unit from a higher sphere, in which is no differentiation. . . . The globe of Divine Light, a Kumâra on its own plane, is the Higher Ego, or Higher Manas.

The Logos, being no personality but the universal principle, is represented by all the divine Powers born of its mind—the pure Flames, or, as they are called in Occultism, the “Intellectual Breaths”—those angels who are said to have made themselves independent, i.e., passed from the passive and quiescent, into the active state of Self-Consciousness.

See also

• Makara
• Mānasaputra
• Agniṣvāttas